The out-group fallacy; or, bad reasoning in the real world part 13

The out-group fallacy, which we might also call the dehumanisation or “othering” fallacy, is the belief that a persons moral value changes depending on their relationship to you and people you perceive as being like you.

I’m not talking here about the fact that our relationships with people may change the responsibilities we have toward them; for example, that being in a caring relationship with someone increases the contribution you ought to make toward that persons welfare. Relationships like this, such as caring for a child or sick friend, are binding relationships which we all benefit from. It is not irrational for us to enter into relationships which create a special set of duties or responsibilities toward some individuals and not others (provided of course we support collective efforts to provide equivalent relationships for those who have lost those relationships, e.g. supporting collective efforts to find orphans adoptive parents).

What is irrational, however, is to believe that the lives, welfare or freedom of some people is intrinsically worth less than others because they do not bare specific relationships to you, or that they are not like you in the right sort of ways. When put like this I think it is plain that it is a simple mistake of reasoning to think, e.g. that the sudden death of a child in Kazakhstan is intrinsically not as bad as the sudden death of a child in Scotland (put yourself in their shoes, like your mother taught you). Depending on which nation/culture/people/family you identify most strongly with (put another way; what your in-group is) you will naturally feel some such deaths more keenly than others. But, but we ought not take the naturalness of this feeling as a guide to the intrinsic moral value of the now dead.

Like I said to do so is to commit a mistake in reasoning, but it is a deeply ingrained mistake. In working against this, we are not working against a mistake like applying the wrong rule to solving an equation, we are working against the biggest design flaw in human cognition. And it is an insidious design flaw. It is possible, for example, to make people like each other less simply by placing them in arbitrary groups like “team red” and “team blue”. When these groups are powerful social constructs, such as race, class or nationality this changes from being more inclined to not like someone to concert efforts to enslave, deprive or conquer. In other words, acting as though the lives, welfare and freedom of some is intrinsically worth less than others.

We are awash with examples like this, but I would like to focus on this recent opinion piece in the Sydney Morning Herald. In this piece Mayer-Cesinano attempts to justify peoples differential responses to the murders by Daesh in Paris and those in Beirut. This differential response, in terms of emotional response, social media sharing, out-rage from bigoted or isolationist groups and military actions undertaken by France and others could be seen as being based in the “some lives matter more” outcome of the out-group fallacy. Yet Mayer-Cesinano denies this, instead claiming that the differential response is simply a matter of how we naturally experience grief more strongly when the lives lost are close to us and that an attack by Daesh in Paris is more surprising than an attack by the same group in Beirut, simply because the land they control is closer to Beirut than Paris. Now there’s a good point in the vicinity of this later point, namely that someone living in London might rationally feel more personally threatened by an attack in Paris than one in Beirut, as it suggests an expansion of the areas which Daesh are trying to attack. But, it would have been helpful for Mayer-Cesinano to say that rather than just that the Paris attack defied expectations.

The bigger mistake Mayer-Cesinano makes is to ignore the intrinsically moral reactions to the attacks and how they differed. This is not simple a matter of differential grief, but rather a difference in the valuing of those who were killed. Specifically we have seen an increase in bombing and discussion of the possibility of sending ground troops to Syria in the wake of the Paris attack, but this reaction doesn’t occur, or doesn’t occur to the same extent when “non-western” people are killed. Keep in mind that this isn’t talked about in terms of a greater need for France to protect itself from murders in Paris than in Beirut, but specifically in terms of a greater need for retribution for the deaths in Paris. In other words, it matters more (morally) that people have died in Paris than in Beirut.

Now don’t get me wrong, I felt the Paris attacks more than those in Beirut, no doubt because of my relationships with Paris. I’ve been to Paris, but not Beirut, I have friends in Paris and not Beirut and the intellectual, moral and cultural achievements of France and its people are much more strongly part of my cultural narrative than those of Lebanon. Whilst all this makes my emotional reaction to those murders understandable, what it doesn’t do is justify a different moral valuing of the deaths, that would depend on the out-group fallacy and that is the mistake made by Mayer-Cesinano.

with love, DrNPC


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